A lenda de Giges, tal como narrada por Platão na República. Hoje a PF e outros setores buscam filhos de um grande do suposto governo Temer, por razòes conhecidas de todos os brasileiros. O jogo no trecho platônico é entre a invisibilidade do mal, e a contrapartida justa. O mal ( e o máu...) se tormam visíveis. Vejamos os resultados. RR

 Platão, República, a lenda de Giges.

The licence that I mean would be most nearly such as would result from supposing them to have the power 359d] which men say once came to the ancestor of Gyges the Lydian.¹ They relate that he was a shepherd in the service of the ruler at that time of Lydia, and that after a great deluge of rain and an earthquake the ground opened and a chasm appeared in the place where he was pasturing; and they say that he saw and wondered and went down into the chasm; and the story goes that he beheld other marvels there and a hollow bronze horse with little doors, and that he peeped in and saw a corpse within, as it seemed, of more than mortal stature, [359e] and that there was nothing else but a gold ring on its hand, which he took off and went forth. And when the shepherds held their customary assembly to make their monthly report to the king about the flocks, he also attended wearing the ring. So as he sat there it chanced that he turned the collet of the ring towards himself, towards the inner part of his hand, and when this took place they say that he became invisible¹[360a] to those who sat by him and they spoke of him as absent and that he was amazed, and again fumbling with the ring turned the collet outwards and so became visible. On noting this he experimented with the ring to see if it possessed this virtue, and he found the result to be that when he turned the collet inwards he became invisible, and when outwards visible; and becoming aware of this, he immediately managed things so that he became one of the messengers [360b] who went up to the king, and on coming there he seduced the king's wife and with her aid set upon the king and slew him and possessed his kingdom. If now there should be two such rings, and the just man should put on one and the unjust the other, no one could be found, it would seem, of such adamantine¹ temper as to persevere in justice and endure to refrain his hands from the possessions of others and not touch them, though he might with impunity take what he wished even from the marketplace,[360c] and enter into houses and lie with whom he pleased, and slay and loose from bonds whomsoever he would, and in all other things conduct himself among mankind as the equal of a god.¹ And in so acting he would do no differently from the other man, but both would pursue the same course. And yet this is a great proof, one might argue, that no one is just of his own will but only from constraint, in the belief that justice is not his personal good, inasmuch as every man, when he supposes himself to have the power to do wrong, does wrong. [360d] For that there is far more profit for him personally in injustice than in justice is what every man believes, and believes truly, as the proponent of this theory will maintain. For if anyone who had got such a licence within his grasp should refuse to do any wrong or lay his hands on others' possessions, he would be regarded as most pitiable¹ and a great fool by all who took note of it,² though they would praise him³ before one another's faces, deceiving one another because of their fear of suffering injustice. So much for this point.

εἴη δ᾽ ἂν ἡ ἐξουσία ἣν λέγω τοιάδε μάλιστα, εἰ αὐτοῖς γένοιτο οἵαν 359δ] ποτέ φασιν δύναμιν τῷ Γύγου τοῦ Λυδοῦ προγόνῳ γενέσθαι. εἶναι μὲν γὰρ αὐτὸν ποιμένα θητεύοντα παρὰ τῷ τότε Λυδίας ἄρχοντι, ὄμβρου δὲ πολλοῦ γενομένου καὶ σεισμοῦ ῥαγῆναί τι τῆς γῆς καὶ γενέσθαι χάσμα κατὰ τὸν τόπον ᾗ ἔνεμεν. ἰδόντα δὲ καὶ θαυμάσαντα καταβῆναι καὶ ἰδεῖν ἄλλα τε δὴ ἃ μυθολογοῦσιν θαυμαστὰ καὶ ἵππον χαλκοῦν, κοῖλον, θυρίδας ἔχοντα, καθ᾽ ἃς ἐγκύψαντα ἰδεῖν ἐνόντα νεκρόν, ὡς φαίνεσθαι μείζω ἢ κατ᾽ ἄνθρωπον, τοῦτον δὲ ἄλλο μὲν οὐδέν, περὶ δὲ [359ε] τῇ χειρὶ χρυσοῦν δακτύλιον ὄντα περιελόμενον ἐκβῆναι. συλλόγου δὲ γενομένου τοῖς ποιμέσιν εἰωθότος, ἵν᾽ ἐξαγγέλλοιεν κατὰ μῆνα τῷ βασιλεῖ τὰ περὶ τὰ ποίμνια, ἀφικέσθαι καὶ ἐκεῖνον ἔχοντα τὸν δακτύλιον: καθήμενον οὖν μετὰ τῶν ἄλλων τυχεῖν τὴν σφενδόνην τοῦ δακτυλίου περιαγαγόντα πρὸς ἑαυτὸν εἰς τὸ εἴσω τῆς χειρός, τούτου δὲ γενομένου[360α] ἀφανῆ αὐτὸν γενέσθαι τοῖς παρακαθημένοις, καὶ διαλέγεσθαι ὡς περὶ οἰχομένου. καὶ τὸν θαυμάζειν τε καὶ πάλιν ἐπιψηλαφῶντα τὸν δακτύλιον στρέψαι ἔξω τὴν σφενδόνην, καὶ στρέψαντα φανερὸν γενέσθαι. καὶ τοῦτο ἐννοήσαντα ἀποπειρᾶσθαι τοῦ δακτυλίου εἰ ταύτην ἔχοι τὴν δύναμιν, καὶ αὐτῷ οὕτω συμβαίνειν, στρέφοντι μὲν εἴσω τὴν σφενδόνην ἀδήλῳ γίγνεσθαι, ἔξω δὲ δήλῳ: αἰσθόμενον δὲ εὐθὺς διαπράξασθαι τῶν ἀγγέλων γενέσθαι τῶν παρὰ τὸν βασιλέα, ἐλθόντα[360β] δὲ καὶ τὴν γυναῖκα αὐτοῦ μοιχεύσαντα, μετ᾽ ἐκείνης ἐπιθέμενον τῷ βασιλεῖ ἀποκτεῖναι καὶ τὴν ἀρχὴν οὕτω κατασχεῖν. εἰ οὖν δύο τοιούτω δακτυλίω γενοίσθην, καὶ τὸν μὲν ὁ δίκαιος περιθεῖτο, τὸν δὲ ὁ ἄδικος, οὐδεὶς ἂν γένοιτο, ὡς δόξειεν, οὕτως ἀδαμάντινος, ὃς ἂν μείνειεν ἐν τῇ δικαιοσύνῃ καὶ τολμήσειεν ἀπέχεσθαι τῶν ἀλλοτρίων καὶ μὴ ἅπτεσθαι, ἐξὸν αὐτῷ καὶ ἐκ τῆς ἀγορᾶς ἀδεῶς ὅτι βούλοιτο λαμβάνειν, 360ξ] καὶ εἰσιόντι εἰς τὰς οἰκίας συγγίγνεσθαι ὅτῳ βούλοιτο, καὶ ἀποκτεινύναι καὶ ἐκ δεσμῶν λύειν οὕστινας βούλοιτο, καὶ τἆλλα πράττειν ἐν τοῖς ἀνθρώποις ἰσόθεον ὄντα. οὕτω δὲ δρῶν οὐδὲν ἂν διάφορον τοῦ ἑτέρου ποιοῖ, ἀλλ᾽ ἐπὶ ταὔτ᾽ ἂν ἴοιεν ἀμφότεροι. καίτοι μέγα τοῦτο τεκμήριον ἂν φαίη τις ὅτι οὐδεὶς ἑκὼν δίκαιος ἀλλ᾽ ἀναγκαζόμενος, ὡς οὐκ ἀγαθοῦ ἰδίᾳ ὄντος, ἐπεὶ ὅπου γ᾽ ἂν οἴηται ἕκαστος οἷός τε ἔσεσθαι ἀδικεῖν, ἀδικεῖν. λυσιτελεῖν γὰρ δὴ οἴεται πᾶς ἀνὴρ πολὺ [360δ] μᾶλλον ἰδίᾳ τὴν ἀδικίαν τῆς δικαιοσύνης, ἀληθῆ οἰόμενος, ὡς φήσει ὁ περὶ τοῦ τοιούτου λόγου λέγων: ἐπεὶ εἴ τις τοιαύτης ἐξουσίας ἐπιλαβόμενος μηδέν ποτε ἐθέλοι ἀδικῆσαι μηδὲ ἅψαιτο τῶν ἀλλοτρίων, ἀθλιώτατος μὲν ἂν δόξειεν εἶναι τοῖς αἰσθανομένοις καὶ ἀνοητότατος, ἐπαινοῖεν δ᾽ ἂν αὐτὸν ἀλλήλων ἐναντίον ἐξαπατῶντες ἀλλήλους διὰ τὸν τοῦ ἀδικεῖσθαι φόβον. ταῦτα μὲν οὖν δὴ οὕτω.